Leisure Aspects of Turkish Coffee Consumption Rituals: An

Transkript

International Journal of Health and Economic Development, 1(1), 26-36, Jan. 2015 26
Leisure Aspects of Turkish Coffee Consumption Rituals: An Exploratory Qualitative
Study
Metin Argan, Muge Akyildiz, Burcu Ozdemir, Avsar Bas, Ece Akkus
Anadolu University, Turkey
[email protected], [email protected], [email protected]
[email protected], [email protected]
Sabri Kaya
Kırıkkale University, Turkey
[email protected]
Abstract
Coffee is one of the most frequently consumed beverages all over the world. Turkish people's
first confrontation with it dates back to 16th century, in Ottoman era. Since then, because of
the differences in terms of preparation and presentation styles, the coffee has been named as
“Turkish Coffee”. The Turkish coffee has its place in leisure times as a socialization
implement. Coffee which has been a part of daily life, especially with the characteristic as an
offering item to guests, and which was formerly an indication of higher class in society, has
not been only the inevitable drink for social foundations like entertainment, conversation and
visitation, but also a traditional phenomenon for recreational activities. The aim of this study
is to examine the position of consumption of Turkish coffee as a leisure time activity, which
becomes a traditional ritual. This study is designed according to a grounded theory approach
and has focused on determining how Turkish coffee takes place in people’s lives as a leisure
time activity. Data was gathered through in-depth and semi-structured interviews and
observation. 25 people were interviewed for this study. Data collection and analysis were
simultaneous and following systematic grounded theory procedures including purposeful
sampling. As a result of the findings of the study six main themes -socialization, relaxing and
break, hedonic tendency, traditional habit, ambience and supportive symbols, and fortuneemerged from interviews.
Key Words: Coffee, Leisure Time, Ritual, Leisure Time Ritual, Coffee Consumption
Introduction
Coffee is one of the most popular drinks across the world and its enormous commercial and
social importance is obvious (Özdestan, 2014). Coffee has become the essential consumption
matter and one of the rituals of many societies for several years. In fact when the historical
journey of coffee is analyzed, it is proposed that coffee is not only a matter of consumption, it
also symbolizes the different colors of the life circle.
Before discussing the consumption ritual, making a short description would be beneficial.
Coffee is an Arabic origin word and there are several legends of journey of the coffee. One of
these legends is that its homeland is Ethiopia and in old days coffee zone was called “Kaffa”.
This term is turn into Turkish in time and has become a similar word of “kahve”. French people
use this term as “café”, English “coffee”, Germans “kaffe” and Hungarian “kahve”. It’s said
that coffee is scarcely known in Iran in 1000s, and famous doctor İbn-i Sina was drinking
coffee. However its name was “bunc” as the same name as today in Ethiopia. While coffee
wasn’t known as its today in Arabic, the Arabic name “kahva” meant wine. Today’s coffee
began to take its own meaning in 14th century when the original coffee plants were commenced
trading grown previously in Ethiopia and then in Yemen (Kaplan, 2011).
Coffee has become a common drink in many cultures since it’s founded. It’s reported that
coffee was taken to the Ottoman lands in 16th century from Egypt and has preserved its
availability so far. Firstly coffee was drunk in the palace and was exponentially begun to use
in the public and developed its own culture in time (Naskali, 2011).
The names of Turkish coffee came from preparing method in cezve, a narrow-topped small
boiling pot, or gü-üm developed by Turks (Küçükkömürler and Özgen, 2009).Turkish coffee
is a similar kind of “mırra” widely drinking in Southeastern Region and “espresso” of Italians.
The distinguished feature of Turkish coffee is that sugar is added at the time of cooking
(Kaplan, 2011). Özdemir Pasha the governor of Yemen took Turkish coffee to İstanbul as he
admired its taste (Ulusoy, 2011). The coffee got around to İstanbul through the Alexandria
cities. Coffee was distributed by Muslim merchants from Eminönü where vast storehouses
were located to all over İstanbul and Yemen, Cairo and Jidda (Yıldız, 2007).
On the one hand coffee is a sign of social status as a part of social life and especially as a
way of courtesy, it is an irreplaceable drink of social matters such as entertainment, chat and
hospitality (Ulusoy, 2011), and on the other hand it has become a fact of ritual in the way of
spending the leisure time. Therefore, the purpose of this research is to find out the place of the
coffee consumption in leisure time activities which has become a traditional ritual in Turkish
culture. As well as, the aim of this work is also to analyze “Turkish coffee” as a consumption
ritual which is commonly used in Turkish culture and regarded as a medium used for sparing
leisure times.
Leisure and Turkish Coffee
As an important part of Turkish culture, Turkish coffee is a reason to make people getting
together and sometimes it may play an important role in rituals such as joy in the morning, ask
for the girls hand and fortune telling. Therefore, contrary to the common saying used in Turkish
culture “under the pretense of coffee”, the fact of coffee has become a ritual in sparing leisure
time which is a social medium in societies’ significant moments.
Nowadays, coffee is consumed accompanied by chat in coffee houses, tea shops or houses,
and also begins to be consumed as a socialization medium in glittering, elegant and homey
places (Akarçay, 2012). As indicated by Küçükkömürler and Özgen, (2009) coffee in Turkish
culture is not solely a drink, but it is also a symbol of hospitality and a good reason for coming
together for chatting as in a Turkish proverb; “I feel like neither coffee nor coffeehouse, what
I need is just a chat and coffee is only a reason for it”. Due to the need for chatting, people
established coffeehouses in such a way that they believe the saying “A cup of coffee has an
influence on the guest lasting for forty years” wholeheartedly (Küçükkömürler and Özgen,
2009).
Many distinguishing reasons which make coffee different from other ordinary drinks can be
referred for its consumption. For instance, the difference in preparation for cooking and
presentation of coffee, specific time and places for consumption and various ideas about
drinking Turkish coffee manners. Coffee requires profession and effort in comparison with
other coffee types as well as the time of preparation of Turkish coffee is a little longer (Tucker,
2011).
As a matter of fact coffee created new manners and types for drinking and presentation in
Ottoman Times, after a while this drink begins to be consumed in outdoors (Naskali, 2011).
Coffee is generally consumed in houses other than outdoors in all over the world, besides in
daily life it is served in coffee houses which play an important role in separating the coffee
culture (Tucker, 2011). Coffee houses and coffee identify with East Culture and especially
Ottomans. Generally coffee is accepted as a “practical experience of socialization beatified
with chat” by cultural historians (Akarçay, 2012).
Coffee houses were one of the important places for people to socialize by drinking coffee.
These places involving original forms of Turkish culture turn out to be frequent and widespread
indoors. Coffee houses where people make social communication work as a job creating
agency and sometimes people sharing the same interests and colleagues meet there. Coffee
houses’ function is to be the first clubs in Turkish society (Naskali, 2011).
From past to present not only in our country but also in many other countries the story of
Turkish coffee which is served and drank in different ways and, imputed “forty years’
remembering” to a cup of coffee includes many aspects of our culture. Coffee always be an
essential part of our culture with its presentation, taste and even it was forbidden for a period,
coffee bears cultural features until today and however we sip coffee and regard it as a “joy just
for one cup of coffee”, Turkish coffee is consumed “on the pretext of chat”. A cup of coffee
bears more than just a drink (Kaplan, 2011).
Turkish coffee has had a key historical role in social life, wedding rituals, and fortunetelling. Turkish coffee is preferred after meals, as a treat, and connotes sociality and homey
relaxation. Also, Turkish coffee reminds to people of being with friends and chatting together
(Ger, Askegaard and Christensen, 1999). Coffee’s role in Turkish people’s life is crucial. The
saying “a cup of coffee is remembered for forty years” is a good example of its importance. At
the ceremony of betrothal, the saying “bride’s coffee is drank” is a tradition. “Asking for the
girl’s hand for marriage” is still the widespread and valid ritual in our country. For instance,
prospective bride serves coffee to boy’s side and to the people coming along with the boy’s
family. In fact coffee is a tool in this ritual. Girl makes debut by serving them coffee (Yağbasan
and Ustakara, 2008). The water bringing with the coffee should be necessarily sip before
drinking coffee. It’s regarded that this ritual helps taste the coffee better. Drinking water or tea
just after the coffee is regarded to be impolite (Yıldız, 2007).
An important traditional leisure activity related to Turkish coffee is fortune telling
(Küçükkömürler and Özgen, 2009). More precisely, fortune-telling is another ritual when it
comes to the coffee. Fortune telling is a practice that human being consults to learn future and
control the unknown events of his future that is in an effort to survive and interpret to his life
(Güngör, 2004). Reading and telling fortune looking into the coffee cup after drinking coffee
is very common among Turkish women. They keep their wishes in their mind and make coffee
cups upside down and leave them to cool. Coffee ground make some traces and symbols on
coffee cup and the plate and same specialists in this issue comments on the traces and women
have fun (Küçükkömürler and Özgen, 2009). Coffee fortune-telling created its own symbols.
This symbolism is an art educing meanings by looking at images that are occurred in and on
the walls of the cup after overturning the cup (Ayvazoğlu, 2012). Even girls who wish to get
married put their rings on the cup. By looking at the figures occurred by cold coffee grounds
fortune tellers comment on and make inferences. In public fortune telling is a sin but the idea
of “Don’t believe in fortune-telling but don’t be lack of it” is widespread. Besides coffee
fortune-telling is an important ritual in coffee consumption, it is regarded to be a tradition
survives for ages (Ulusoy, 2011).
Method
In this work one of the qualitative research methods of grounded theory is used to search the
place of Turkish coffee consumption which has become a traditional ritual in leisure time
activities. Yıldırım and Şimşek (2006) state that studying the perspectives, feelings and ideas
of people about cases, facts and norms is the general characteristic of qualitative researches.
The philosophical basis of grounded theory shall be reached to symbolic interaction. Here
researchers make an effort to interpret people’s clothing, speech, gesture and facial expressions
symbolically in their process of interaction. In the simplest term symbolic interaction is a
symbolic explanation of inter personal communication. People create meanings in their sharing
and then this meanings become their own realities. The importance of symbolic interaction in
the sense of qualitative research is the imputed importance on symbols and the emphasis on
interpretive processes. Besides, these interactions are seen as an extension of an idea that is the
way of understanding human behaviors (Altunışık et al., 2001). Grounded theory is based on
the symbolic interaction that researchers try to explain the symbolic meanings, historical
artifacts, clothing, gestures and facial expressions and words for people in interaction.
Symbolic interactionists emphasize that humans’ own realities are formed by means of
symbolic interactions around them. In other words, individuals are active participants in the
action of interpreting events. This theory explains and defines the work piece handling behavior
or system. After all this method is used for developing the information gathering and analyzing
systematically and the theory is based upon this information (Cutcliffe, 2000).
Grounded theory methods are such flexible analytic guides for configuration of induction
theories with its information gathering and successful data analyzes and concept development.
Besides, this theory enables to get abstract ideas about participants’ lives and behaviors and
also specific information are achieved (Denzin and Lincoln, 2008). The purpose of grounded
theory is to develop theoretical analyzes for coherent related data and also to present systematic
process to researchers and help them to create ideas (Nagy and Leavy, 2004).
Grounded theory brings different approaches to get information, interpret and analyze the
data thus enables to develop a theoretical explanation about field data. In brief, the main idea
of grounded theory is to find out the variables (categories, concepts and features) and the
relation between them by reading the data on documents repeatedly or tag the variables and
then keep data gathering and successively analyze systems in variable strings (Suğur et al.,
2009).
Data gathering and data analyze for grounded theory are in rough order. Data gathering first
begins with interview and observation (Schmidt and Hollesen, 2006). Data in grounded theory
consists of written materials such as interviews, observations and diaries. In grounded theories
using the combined of these methods is offered (Büyüköztürk et al., 2010). In this context,
interview thoroughly, attended and unattended observation and document analyze are used as
a technic of data gathering in the research. Using various data technics and taking advantage
of more than one researcher are regarded to be the sign of validity and reliability of the
grounded theory.
In-depth interview is a data gathering technic consists of all aspects of the research subjects,
mostly open-end questions are asked and enables to get detailed answers and information by
talking face to face and personally (Tekin, 2006). In order to prepare the questions to be asked
to the participants, literature search is done and also interview forms are created and a
professional commission is established consists of leading experts to get expert opinion.
Interview forms are two-parted. In the first part there are questions about age, sex, educational
background, income state, marital status, occupation, the frequency of coffee consumption and
the period of coffee consumption. The second part consists of semi-structured 8 questions. At
the table below (Table 1) there are structured questions.
Table 1. Interview Questions
Questions
1.
What comes to your mind when you think Turkish coffee?
2.
3.
4.
5.
6.
Why do you prefer drinking coffee?
What do you feel while drinking coffee?
What do you think of manners of drinking coffee? (What is your preference in serving coffee?)
With whom, how and where do you prefer drinking coffee?
What would you prefer to accompany you on drinking coffee? (Chat, cigarette, water,
Turkish delight etc. Abstract or concrete things)
7.
8.
In which period of times do you drink Turkish coffee?
Imagine that you are drinking coffee; can you tell us the ambience?
Within the concept of this research in-depth interview has done with 25 people and lasts
about 38 (min 24, max 54) min per participant. Purposeful sampling is used for defining the
sampling for the interviews. Purposeful sampling enables in-depth investigation of situations
which consists a rich seam of information. Therefore purposeful sampling methods are
beneficial in finding out and explaining the facts and events in many cases (Yıldırım and
Şimşek, 2006). Sampling group consists of 84% female, 16% male participants. Forty four
percent of the participants are bachelor, 66% married, 72% has 3001 TL (Turkish Lira) and
more income. Regarding the professional status, participants consist of retired people,
engineers, housewives, academicians, bankers, dentists, teachers, directors, students and
actors/actresses, mainly consist of academicians (24%) and retired people (16%).
In the process of data analyze the records of interviews are listened three times and then
notes are taken. Beside in-depth interviews, observations are accomplished in workplaces,
houses and social surroundings where the coffee is consumed. After the researches are
completed, themes are developed and the questions in the form are examined one by one. Subthemes are also developed according to the answers of the participants in the interviews.
Findings
In this survey carried out with 25 participants in order to study the importance of the
consumption of Turkish coffee, which is a traditional ritual, in leisure time activities, 6 main
themes emerged as a result of the data collection through depth interview and observation.
These themes have been named as socialization, relief and escape, hedonic trend, traditional
habit, ambiance and supplementary symbols and fortune-telling.
Socialization
Today, consumption practice which is the center of daily life has an important effect on shaping
the socialization of the societies. Life styles of the individuals have increasingly become the
basis of social identity (Warde, 1997). Turkish coffee is one of the elements that are regarded
as a means of consumption in socialization. Especially in business world, the coffee break has
a significant role which is mostly misevaluated. The importance of coffee breaks corresponds
to the function of drinking alcohol as a group and is the requirement for social relationship
(Heise, 2001).
According to a research conducted by Omega Contract Research Organization, Mikado
Publications and the web site of “kahve.gen.tr,” the majority of Turkish people would rather
drink coffee as an outdoor social activity. According to the findings obtained from the survey,
it has appeared that drinking Turkish coffee is one of the unique means of socialization
(Milliyet, 2013). Interviewers has associated Turkish coffee with such elements as chat,
conversation, friendship and sharing. Below are some opinions about this theme;
“Coffee days are held. For instance, my mom has a coffee day once a week with her
neighbors. Everybody has a lot of work and rush, so we made it clear to see and ask after each
other. People hold coffee days between 11 am and 1 pm in the morning because it is a short
period. I think this means coffee is a unique means of pleasure that strengthen communication
together with a share, friendship and chat…” (Tuba, Academician).
“I can do the intonation of the desire to drink Turkish coffee. There is a very pleasant chat
in which we ask what to drink. Let’s drink tea. The meal has been nice too. No, no. Coffee suits
after this meal. Let’s drink Turkish coffee. How do you like it? It goes on like that. This is the
correspondence of the pleasure of the coffee for me!” (Turkan, Academician).
Relaxation and Escape
Relaxation and escape can be considered as one of many motivational elements. In this context,
while preferring spare time activities, relaxation and escape motives are important factors. As
a matter of fact, Turkish coffee consumption is regarded as an undeniable factor for relaxation
and escape. The relaxation created by Turkish coffee as both a physiological and a
psychological effect on people is an excuse for escaping for a coffee break. In this sense, it
supports this theme that interviewers perceive Turkish coffee as a tranquilizer, relaxing and
stress-repellent factor. The opinions regarding with the theme in question are as follows:
“When somebody mentions Turkish coffee, the first thing that comes to my mind is a great
relaxation following my tiredness. I especially love drinking coffee at the end of a very busy
day…” (Burcu, Student).
Hedonic Trend
Philosophers think that the pleasures based on tasting are absolutely sensorial and they do not
cover mental implications which are the characteristics of aesthetic interest. Whatever their
education status is, everybody has sensorial pleasures and aesthetic pleasures are based upon
knowledge, comparison and culture. It is suggested that the senses of taste and smell exists in
the sub-steps of the mind, and they give more sensorial pleasures than eyesight and auditory
senses do. As opposed to eyesight and auditory senses, they do not represent a world
independent of themselves, so they do not provide anything worth of considering except for
themselves (Scruton, 2012). Whether the pleasures are sensorial or aesthetic, they constitute
the impulse of hedonism of human being.
It is assumed that, there are significant relationship between hedonism and Turkish coffee
consumption. According to Hopkinson and Pujari, (1999), hedonism is defined as "the doctrine
that pleasure is the highest good; the pursuit of pleasure; a life-style devoted to pleasureseeking". As well as, Hirschman and Holbrook (1982) described hedonic consumption as
"those facets of consumer behavior that relate to the multisensory, fantasy and emotive aspects
of one's experience with products" (Tifferet, and Herstein, 2012). Hedonic consumption also
has indirect effects on well-being, by improving consumers' satisfaction within relevant life
domains (Tifferet, and Herstein, 2012). To some people, Turkish coffee is an example of
hedonic trend. That is to say, for some people, drinking coffee in leisure time composes the
correspondence of pleasure and joy. The opinions related to this theme are as follows;
“…When Turkish coffee is mentioned, joy comes to my mind first, because it seems like a
drink complementary for the time I allocate to myself and it is completely a pleasure for me…
Apart from that, what is the coffee for me? Actually it is a favor I do myself…” (Ozge, Theatre
Actress).
“…To begin with, it takes me wherever I want to be. Sometimes to a sea shore or to a
peaceful place. To wherever I dream of. Sometimes I may be bored and tired of crowd or
sometimes I unify coffee with a scene I visualize while dreaming of a very nice atmosphere.
Strictly speaking, the coffee takes me to the places I desire, that’s why it gives me pleasure and
makes me psychologically happy” (Tuba, Academician).
Traditional Habit
Throughout cultures, coffee consumption may support identity, may express values or indicate
social attachment. Coffee has become popular as a local and global drink because people regard
coffee as “the thing belonging to themselves” (Tucker, 2011). Since Turkish coffee is an
indispensable part of Turkish culture, it is an element existing in our traditions. Thus, in the
interviews carried out, it is stated that Turkish coffee identifies with traditions and it is a
traditionally indispensable element in family habits. When considering the opinions related to
this theme;
“…I read somewhere that in Ottoman Empire, people when going to somewhere as a guest
and offered coffee and water take the water first if they are hungry, but the host understands
that they are full if they prefer the coffee first. I think that is a good behavior” (Hulya,
Secretary).
“… I would like to tell an anecdote. At that time my grandma was 92 years old and died 3
years ago. When they lived in Konya, people came to ask for her hand in marriage. My grandma
came home and her father let the guests inside. But my grandma did not show up first. Her
parents looked after them. At that time, coffee was prepared and offered to the guests. The man
who wanted to marry her drank coffee and afterwards, drank water. Then my grandmother’s
father said he could not let her marry that man and sent them. They asked why he behaved like
that. Upon that, he said that one who is not a gourmet and doesn’t appreciate the value of this
coffee is unlikely to understand the value of my daughter either. That man could not marry my
grandma, but my grandpa” (Dilek, Instructor).
Ambiance and Supplementary Symbols
The ritual of drinking Turkish coffee is completed by ambiance and the supplementary symbols
Turkish coffee drinkers want near the coffee. The ambiance of the atmosphere in which the
coffee is drunk and the supplementary symbols compose an important part of the ritual of
drinking coffee. Ambiance is dealt with as an element that is described, and in this context,
while coffee is being drunk, historical places and natural environments are described. In
addition, as the supplementary symbols, such elements as presentation way, cigarette,
chocolate, Turkish delight and water come into forefront. The opinions about this theme are as
follows;
“…While drinking coffee, I see the person who presents the coffee nice; for this reason, I
certainly say to the presenter: “What freshens the joy of the people of pleasure? Freshly
prepared, fresh coffee freshens it.” Whether the coffee is offered in a cafe or night club, I always
want to express the feelings in my heart to the coffee presenter. For me, coffee is the
presentation first. I both pay attention to the presentation of the coffee and want another to pay
attention to it. Water is certainly offered with coffee, and as everybody knows, water is drunk
before the coffee. My mouth will be cleaned with water, and then I will taste the coffee better.
I have such a ritual” (Meral, Retired).
Fortune Telling
Fortune telling is also one of the concepts that come to mind first when one mentions Turkish
coffee. Fortune telling is one of the essential elements of the coffee as the illusion of coffee
grounds. Particularly in Turkish society, coffee is drunk with the intention of fortune telling by
many women. Fortune telling is done by looking at and interpreting the shapes formed by the
coffee grounds. People want to learn their future expectations and the things they want to hear
through the fortune-telling. It has been observed that coffee fortune-telling is a leisure time and
entertainment activity in the environments where the coffee is drunk. Fortune telling contains
some indicators about leisure: worry about the future, relaxation, fun, enjoyable time
socializing, culture, value transfer and self-esteem, etc. (Büyükokutan, 2012). So during the
interviews, Turkish coffee is identified mostly with fortune telling. Below are the opinions
about this theme;
“… For me, coffee is maybe the reflection of the thing inside the cup; maybe it is how I
understand the things that will be told me in that cup. As a result, coffee means a lot for me.
You turn the cup upside down. You want to share the things not known in your heart and you
want the things you cannot express to be told you. Therefore, coffee is pleasant. This is my
opinion about it” (Meral, Retired).
Conclusion
According to the result obtained from the study, it has appeared, in the depth interviews carried
out in Eskisehir, that Turkish coffee is regarded as a recreational activity and a ritual. The place
of Turkish coffee in people’s lives is a leisure time activity which has become a ritual. Indeed,
such themes as socialization, relief and escape, hedonic trend, traditional habit, ambiance and
supplementary symbols and fortune-telling which are the results of the research also emphasize
this fact.
Hedonism is a significant determinant of satisfaction with coffee consumption as a leisure
aspect. The results of the study underlie the fact that the people come together not only to drink
a cup of coffee but also to socialize and spend time. In this sense, it can be stated that coffee
consumption behavior has a sign of hedonism. The results, from a Turkish coffee consumers,
indicate that hedonism is a significant determinant of many leisure dimensions. This study also
predicted that coffee consumption in a social environment is a dominant determinant of
perception of hedonism, and leisure satisfaction.
As Ulusoy (2011) has stated in his study, coffee is the irreplaceable drink of the social
institutions like entertainment, chat and guest visit. In the study done in this context, the fact
that the coffee is considered to be an element of socialization supports this discourse. Human
being as a social asset needs to socialize instinctively. As a matter of fact, Turkish coffee is
also one of the means that enable the society to socialize.
Socialization and escape from stress are other dimensions of Turkish coffee consumption as
leisure activity. Turkish coffee breaks or consuming coffee after meals are an opportunity for
people to come together. Also, when people drink coffee, many people do relaxing activities,
such as chatting, gossiping and relaxing. Social environment of Turkish coffee consumption
reduces work-related stress and routine life fatigue.
The results of the study indicate that t ambiance and fortune telling are the main significant
dimensions about coffee consumption rituals. In this manner, ambiance and supplementary
symbols pulls up the perception of hedonic consumption related Turkish coffee. Similarly,
Turkish coffee is synonymous with fortune telling. The fortune telling associated with coffee
can be evaluated as a sign of mystery and attractiveness. In addition, Ulusoy (2011) has
indicated in his study that coffee fortune-telling takes the most important place among all types
of fortune-telling maybe because its grounds is suitable, or maybe because it is a means of
utilizing leisure time. In the study, it is seen that coffee fortune-telling is an element becoming
a ritual in order to utilize the leisure time. In this sense, along with those who regard the coffee
fortune-telling as a means, there are other people who think opposite; namely, they consider
the fortune telling to be sub-element near the coffee. While in consuming coffee in leisure time,
chat, sharing, pleasure and friendships appears as important elements, it takes up place in
people’s lives. For this reason, it has been concluded that people spend their own leisure time
drinking coffee with their close friends. These aspects assume that Turkish coffee is very
different from others and has many features associated with leisure.
Limitations and Further Researches
Like all other qualitative studies, this research has some limitations. Limitation of the study is
that it has been carried out in only one city (Eskisehir) in Turkey. In addition, as the nature of
qualitative research, limited number of people participating to this study is another limitation
aspect. In the studies that will be done in the future, the fact that it is carried out in a wider
geographical area can allow us to get more generalizable results. In addition, involving various
cities from other regions, as well as the other geographical major cities, will add a new
dimension to the study. In the next studies, it will be better that Turkish coffee is compared
with other types of coffee, and additionally, in the further studies, differences are indicated
after the comparison of different locations and different kinds of coffee. Finally, in the future
quantitative research will give results more generalizable.
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Biography of Authors
Metin Argan is a marketing professor in Faculty of Sport Sciences at Anadolu University,
Eskisehir, Turkey. His areas of research include sports marketing, sport sponsorship
management, ambush marketing. He has published books and international based articles about
marketing, sports marketing and sponsorship in Turkey and presented various works at a range
of international and national conferences.
Muge Akyildiz is an assistant professor of recreation department at faculty of sport sciences in Anadolu
University, Eskisehir/Turkey. She has published articles in Leisure and Recreation, and is a member of
World Leisure Organization. She has recently received PhD degree on serious and casual leisure
participants' personality characteristics and their effects on leisure and life satisfaction.
Sabri Kaya is a Faculty member and Vice Dean of School of Physical Education and Sport at Kirikkale
University, Turkey. Dr. Kaya currently teaches sport and recreation management. Prior to joining the
department, Dr. Kaya was a lecturer for the Bilkent University in Ankara and the Girne American
University in Karnia, Cyprus. His teaching interests are in the areas of Sport and Recreation
Management, Sport Economy, Sport Finance and Entrepreneurship. He has written and published
research on the topics of Sport and Recreation Management, Sport Finance, Sport Economy, Sport
Facility Planning and Management.
Burcu Ozdemir is a student of marketing department at Graduate School of Social Sciences in
Anadolu University, Turkey.
Avsar Bas is a student of marketing department at Graduate School of Social Sciences in
Ece Akkus is a student of marketing department at Graduate School of Social Sciences in

Leisure Aspects of Turkish Coffee Consumption Rituals: An

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